The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Morning Lesson: September 11, 2025

Part 2: Recorded lesson - Oct 26, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #128. 

M. Laitman: Item 128. We learned that after Galgalta, we return to the source, and AB, and SAG, and the Nekudot of SAG, and the intermingling with the NHY of Galgalta, and the second restriction, and the Parsa, records ascended to Rosh of SAG, and Metzach of Rosh of SAG and the second restriction will reveal the records that over Aleph two over one, and when they stand in Nikvey Eynaim, and that level had a coupling, and the light came to a place where it can expand into. And this expansion includes Keter, AVI, and ZON, and this is called Katnut of Nekudim, the Nekudim in smallness or infancy. Later, it was Zivug on Dalet over Gimel, four over three records in the Peh, not in the Nikvey Eynaim, and then the lights went down into the Partzuf of Katnut, made it into a great Partzuf, adult, then the Keter had ten Sefirot , AVI had ten Sefirot, and from Peh of AVI, their Guf, their body expanded, meaning ZON, and it shattered because there were big lights and small vessels. And after the shattering, this Partzuf divided, its body fell, fell meaning it required an intention in order to receive, it could not belong to the screen, cannot rise with the screen to the upper one, because the desires in order to receive cannot be incorporated in the upper one. According to equivalence of form, they have no connection to the upper one, to SAG, and only these records that remained without shattering, they were revealed, and they rose to Rosh of SAG, which is records, Aleph, Shoresh, second restriction, and Dalet Gimel. Then these records, there was a coupling and striking over them in a place called Metzach, the forehead, and the light spread out from them, and that light expanded, and we learned that it happens from the general Tabur until the general Sium. This Partzuf is called Atik, and it is the first restriction. But relative to the lower ones, it's the first restriction because it's the Partzuf of Keter, from below up, and there was no restriction over its records, and it can expand from above down through the Parsa, because the Aviut of the courses of Shoresh rejects everything from below up. That's why it couldn't do it, but in order to pass its light to the next Partzufim, it also comes out in the second restriction, from Tabur to the Parsa, where the Partzufim with the will to receive that are lower than Keter, can exist. And then we have Atik in the second restriction. And after it, we have Partzuf of Arich Anpin, from Peh, or Rosh, of Atik, of the second restriction. There is already a scrutiny here, and an emergence of the Partzuf called Arich Anpin. Arich Anpin comes out only in the limitation of the Partzufim of the second restriction, which is from Peh of Atik down to the Parsa, Arich Anpin. And we are talking about it now. And it is the second Partzuf in the world of Atzilut, because Atik, both the first and second restriction of it, we consider it as one Partzuf. 

Reading: (04:31) Baal HaSulam. Preface to the Wisdom of Kabbalah #128

128) The second Partzuf in the new MA, called AA, which was emanated and emerged from the Peh of Rosh of Atik, its level begins from the place of its emergence, meaning from the Peh of Rosh of Atik, and clothes the ZAT of Atik, which end above the Parsa of Atzilut. The third Partzuf, called AVI, 

M. Laitman: After Arich Anpin we have the Peh of Rosh, we have Partzuf called AVI, Abba ve Ima.

Reading: (05:08) Baal HaSulam. Preface to the Wisdom of Kabbalah #128

which end above the Parsa of Atzilut. The third Partzuf, called AVI, which were emanated from the Peh of Rosh of AA, they begin from the Peh of Rosh of AA and end above the Tabur of AA.

M. Laitman: Meaning, we have Tabur of Arich Anpin, but I would like to be very precise here. There is Tabur of Arich Anpin and then there is Hazeh of Arich Anpin. So AVI, AVI, generally speaking, spread. No. AVI, sometimes divide between them into upper AVI, which is from Peh of Rosh of Arich Anpin, down to its Hazeh, AVI, upper AVI. And below, from Hazeh to Tabur, we have Yeshsut. Bina divides into GAR and ZAT, sometimes. And sometimes it unites into one Partzuf. The last Partzuf.

Reading: (06:15) Baal HaSulam. Preface to the Wisdom of Kabbalah #128

The ZON begin at the Tabur of AA and end equally with the Sium of AA, meaning above Parsa of Atzilut. 

M. Laitman: The ZON also divides into the great ZON, the small ZON, and the Tabur of the ZON. Either we have Zeir Anpin and Malchut from its Tabur and below, or Zeir Anpin and Nukva above its Hazeh, or Zeir Anpin and Nukva below the Hazeh, great ZON, small ZON. We will learn all these divisions. We understand why. It's because of the weakness of the screens, the weakness of the created being. And one time, with one action to make the action of resembling the Creator, resembling the Creator. And then you have to do it through all kinds of incorporations and small parts, as we see in our lives. When you can't make it in a single action, we create all kinds of supporters and small parts, all kinds of forms, until we complete the action. The same is in spirituality. Why? By specifically incorporating ourselves in these many actions, we understand more deeply the intention of the Creator toward the created beings. We are incorporated in that intention. We understand Him, and then accordingly we feel the intensity, the level of this higher degree, and we come to that same level. So, although these actions are a result of seemingly the weakness of the created being, through those actions, the created being reveals the richness and all the modes of the attitude of the Creator to Him, and he can reach, accordingly, adhesion with the Creator.

Question (Petah Tikva Center): (08:13) If the coupling at Rosh of SAG happens at the Metzach, why is it when Atik gets Arich Anpin, it emerges from Peh and not from Metzach?

M. Laitman: Because there are many other actions here below, in the middle. First of all, how can it be that Atik will give birth to Arich Anpin from its Metzach? The question is simple. SAG, that is making a coupling and striking in the Metzach, in order to elicit the Partzuf of Atik, SAG, in itself, is the first restriction. SAG has all the Hochma and all the Hassadim. It lacks nothing. It has the level of intensity of Ein Sof. And when it makes itself smaller, it diminishes itself to give birth to that small Partzuf, it doesn't influence him. It has all the powers to do it, even into such a Partzuf, even though he is infinite. But Atik is born of SAG although there is the first restriction in it, but this first restriction is in the Keter, only in bestowal, in rejection. And when he has to work on giving birth to someone, he has to reach Gadlut, adulthood. The little one cannot give birth. He doesn't have in itself, of his own nature, what exists in SAG. And so, when it diminishes itself, and then from its external Partzufim, he gives birth to the lower one. Rather, he himself must now grow all the way up to the height that is necessary to give birth to the lower one. That is why Atik is going through Ibur, Yenika, Mochin, it reaches Gadlut, adulthood, and it reaches Gadlut, he comes to Ibur, Yenika, conception, and suckling, smallness. You don't need more of that, more than that, but because these additional records awaken in it from outside of him, because all these records came up after the shattering, the Rosh of SAG. These are the lacks, deficiencies, I would say, right? And they push this process of development to take place. And the Rosh of SAG takes from all these records and deficiencies the most refined record, the purest, the one that was harmed the least after the shattering, and he builds the Partzuf of Atik from that. That's why it's called Keter. The next Reshimo that is revealed is the Reshimo on which Arich Anpin comes out. How does that happen? Let's say all the Reshimot that came to SAG, it selects that first record, and it makes a coupling and striking on it, and Atik comes up. All the rest of the records, they go down to Rosh of Atik, except for the Reshimo, or the record that elicited itself, and it chooses the second record, and it makes a coupling and striking on that, and it gives birth to Arich Anpin, and it leaves all the remaining records without any action. After Arich Anpin came out of him, he delivers to it the remaining records, and Arich Anpin takes record number three, meaning the highest remaining. First SAG took for Atik, the second one Atik took for Arich Anpin, the third one now Arich Anpin takes for the sake of AVI. And that's how it works until this SAG, with all of its records, empties itself, and there are no more records. That's how they come out. But every Partzuf that comes out, it comes out, first of all similar to the world of Nekudim in Katnut. Meaning in Ibur, conception, and then in Yenika, suckling, and because records awaken in it for a lower Partzuf, then from these records, enters the state of greatness, of Gadlut, but a certain degree of Gadlut according to the Partzuf that it has to give birth to. I don't know how to say it. I'm going to say, I'm a Partzuf of an elephant, a small one. Now a record of a lion awakens in me. I'm saying it seriously, because the difference between the Partzufim is a substantial difference. One is Hochma and one is Bina, one is Bina and one is ZON. So the record of a lion awakens in me, and then I, from the elephant that I am, I build for myself, first of all, a great big elephant. Inside of it, I build a great lion, and from this great lion, I give birth to the little lion, this lion cub. It's a gradual process. Meaning, the upper one doesn't give birth to the lower one directly. There are certain actions here, special ones. Otherwise, it gives birth from itself. It gives birth to a smaller version of himself. Rather, no. It makes a coupling and striking over records that are not his completely. So how can it be? Because it's not according to his nature. So, there are other things here that we are not discussing, how they take place. But that's how it works between the Partzufim. Certainly, he's telling us about this very, very concisely. Also, on TES, he doesn't speak about everything, because in practice, everything is revealed when a person is incorporated into it, and then the soul of a person shall teach him. But what we need to understand is that every Partzuf comes out in Ibur, conception, comes to Yenika, suckling, and there's a state of Gadlut, adulthood, or greatness, according to what he has to give birth to, not for himself. For himself, he doesn't need Gadlut. He can remain as delighted in mercy. But only in the height and the manner by which he needs to give birth to the lower one, he comes to Gadlut, makes a coupling and striking on the Reshimo, on the record of the lower one, and gives birth to it. And after he gives birth to it, it feeds it, nurses it, brings it to the degree of complete suckling, nursing, into smallness, and then when the little one becomes little, it delivers to it all the remaining records. And then the lower one begins to feel a deficiency, that it has to grow up and give its birth from within that remaining record. The first one, the record of that. That's it. 

Question (Petah Tikva Center): (15:52) And the Rosh of SAG is involved in each such birth? 

M. Laitman: In every such birthing process, the upper Partzuf is involved. So, let's say, if Abba and Ima give birth now, then AA is involved, and later Atik of second restriction, and Atik of first restriction, and the Searot of SAG, and SAG itself, and the Rosh itself, and AB, and Galgalta, and Ein Sof. Because none of the discernments that can be scrutinized after the shattering has nothing like it in the previous Partzufim, because all the Partzufim cascaded from above down in deficiencies that were revealed in them from Malchut of Ein Sof. And here, those are deficiencies from the incorporation of the quality of reception and bestowal, and this incorporation brings a totally different deficiency, a deficiency where a desire to receive wants to resemble the desire to bestow. There was never such a thing in all the Partzufim that cascaded from above down. Therefore, these deficiencies must reach Ein Sof, acquire forces from there, draw the new lights from there for correction and for fulfillment. And the attitude here is, even if the smallest Partzuf that is here by the Sium that awakens the upper ones to correct it and to fill it, none of the upper ones, all the way up to Ein Sof, has no answer to it; not in the correcting light and not in the filling light. Its request must climb through all of reality, through all the worlds, all the way up to Ein Sof, because what he reveals, no one else can reveal. And what he asks, no one else has such a request. Baal HaSulam explains that in the article “The Freedom” and in a few other places, how each and every one is special about it, is truly placed in Ein Sof, and only he can fill that spot in Ein Sof through his own free choice. 

Question (Petah Tikva Center): (18:03) You said that AVI are sometimes divided into upper AVI that's up to Hazeh, and below that Yeshsut. What does it mean, sometimes? 

M. Laitman: Sometimes means that, in effect, we have the Partzuf of Bina. Partzuf Bina, when it discovers that it has to give birth to someone, Reshimot are revealed, the records are revealed in it. Where does he feel that deficiency for it? In his AHP. AHP is called a womb, the place of coupling where you grow the lower one, meaning Ibur, conception and the development of the embryo and the birth. In total, this is the AHP of the degree of the upper one. The degree of Bina, let's say AVI. And there are many processes there, and it's a very complex mechanism, including many details. When do we see this mechanism at work? When deficiencies are revealed there of someone of a lower one, records, then the upper one feels that it is his duty to scrutinize, to give birth, to nourish, to grow, to correct, to fill, and so on and so forth. So, because in the Bina there's an upper part, which is the pure Bina, it feels no deficiency there, it's in wholeness. And together with that, you have in Bina, the lower part that is in deficiency. Labor pains, pressure, the sorrow of raising children, and these two parts, the upper one, the whole one, and the incomplete one, the lower one of Bina, they don't equal each other. And they are divided in two Partzufim, two actions, and then they can complement one another. One cares about wholeness, to constantly be in wholeness, and the second one cares about the fact that it is in deficiency, is incorporated in the deficiency of the lower one, the whole and the broken. A different state, Bina that has no deficiencies, then it's entirely like GE, the upper part of Bina. Its deficiencies are not revealed, its AHP is canceled as if it's not there. All the vessels of AHP are there, but there are lights of GE. Like in a little girl, she has all the systems, and that will make her a mother in the future, but for the time being, it's only the preparation for that state. She doesn't want it. These records are not revealed from within, that obligate her to have birth and to give life to someone. So, that's how it is with Bina. Now, when those records awaken in Bina to give birth to a lower one, then it awakens and makes a coupling and striking on its complete degree, because only in the lower degree where it feels the deficiencies, she cannot make a coupling and striking there. There, it's only the deficiencies. So, it connects itself between those two parts, GAR of Bina and ZAT of Bina, connects it into one Partzuf where, from her part, she's wholeness, like a great, healthy woman, and on the other hand, the deficiency of the lower one, she has this protrusion, let's say, it's not hers, those are foreign lacks, but it completes them, it adds to them, it's ready to add to them her desire to bestow. And then GAR of Bina and ZAT of Bina connect together in one action, in one Partzuf. And when they need to give birth again, they divide into a whole and incomplete, complete and incomplete. And then this pressure when Bina divides, that pressure works on the embryo that must come out of her and be born. That pressure is felt as labor pains, contractions, and it comes out of the wholeness of the upper one, and it acquires its own reality, it acquires a screen, and it exists by itself. It's not included in the screen of the upper one. That's what we learned in TES. So, in Bina, there are many modes of connection between Abba and Ima, Yisrael, Saba, and Tvuna. You have a connection between Abba, Yisrael, Saba on the right and Ima and Tvuna on the left side, or Abba and Ima in the upper part of Bina and Yisrael, Saba, and Tvuna in the lower part of Bina. Yeshsut, the lower part of Bina that bestows to ZON, this part cannot give all at once, cannot bring out to ZON everything it bestows to it. Rather, it needs to diminish itself. So, there are additional Partzufim between Yeshsut and ZON that coordinate the connection between them, mediate between them. These mediation Partzufim are called Tzelem, Be Tzelem Elohim, which is Bina, Be Tzelem Elohim Barata Adam, in the image of God He created man, which is ZON. Why Tzelem has to be there? This system, this adapter system, this system of diminishing the lights, the system that diminishes the influence, the bestowal from Bina to ZON, where the upper one adapts itself to the lower one. And the lower one, in order to reach the upper one, has these degrees of Tzelem: Tzadik, Lamed, Mem, which are through these degrees, it can gradually come to equality with the upper one, to be great like him. Just as we see how throughout those years of infancy and youth, we grow up. So, in Atzilut, all the Partzufim divide and connect in many modes and manners, each one and all of them together. It depends on the actions that they have to do. And according to that, that's certainly in TES, as much as Baal HaSulam describes to us, this incorporation, and connection, and the different modes and manners of the Partzufim, and how they connect in Atzilut, it's impossible to describe all of it. It's like life. You have an infinite number of states. We can learn about the rules from that to some extent, and also to awaken the reforming light. And not in order to know precisely what is going on there. Just abstract knowledge is not going to give me anything. I need to know how to incorporate in that state. Let’s continue.

Reading: (26:24) Baal HaSulam. Preface to the Wisdom of Kabbalah #129

129) You should know that when each level of these five Partzufim of the new MA emerged, it sorted and connected to itself a part of the vessels of Nekudim, which became its Nukva. Thus, when Partzuf Atik emerged, it took and connected to itself all the GAR of Nekudim that remained complete during the breaking of the vessels. This refers to the GE in them, which emerged during their Katnut, called the anterior vessels (see Item 76). In the Katnut of Nekudim, only the upper half of each degree came with them, that is, GE and Nikvey Eynaim. The bottom half of each one, which is called AHP, descended to the lower degree.

Hence, it is considered that Partzuf Atik of the new MA took the upper half of Keter from the vessels of Nekudim, as well as the upper half of HB, and the seven roots of ZAT, incorporated in the GAR of Nekudim. These became a Partzuf Nukva to Atik of the new MA, and joined with one another. They are called MA and BON of Atik of Atzilut, since the male of Atik is called MA, and the vessels of Nekudim that joined it are called BON (for the reason explained in Item 119, see there). They are positioned face and back: Atik of MA at the anterior, and Atik of BON in its posterior.

M. Laitman: We have the world of Nekudim here. In the world of Nekudim we have Keter, the first Rosh of Nekudim, AVI, and the second Rosh Nekudim, and ZON. We only speak of Katnut, smallness, infancy, Katnut of Nekudim. Because Gadlut, greatness, or adulthood was shattered, there's nothing to do with it. Keter of Nekudim, the lights disappeared from it, departed from it as a result of the shattering, because it passed the lights to AVI. AVI, Abba and Ima, they were truly harmed because they made an incorrect calculation and passed the lights of Gadlut to ZON, and ZON was shattered. The sons were shattered because of their AVI, father and mother. Meaning, the blemish, the flaw was in AVI, but the result, the shattering was in the sons. The world of Atzilut, when it comes out, must include in it everything that was in the world of Nekudim in the correct form. Seemingly, with the world of Nekudim, in the Keter of AVI, it's Rosh, this is Rosh one, this is Rosh two of the world of Nekudim, Rosh of Hitlabshut, clothing, and Rosh of Aviut, coarseness. If the world of Nekudim would have known in it ahead of time, all the discernments, all the deficiencies, all the weaknesses that ZON had, that ZON cannot receive with the AHP that is down here, cannot receive. If the world of Nekudim would have known, if it's Rosh, it's head would have known, it would have made of itself, seemingly, or yearned to make of itself, the world of Atzilut. It would not come out in this way. The world of Atzilut is that world of Nekudim, because the world of Nekudim is called MA, and Atzilut is called MA Chadash, the new MA, which comes exactly in place of and in return for the world of Nekudim. What's good about it is that it's incorporated of all the deficiencies, all the shattering, everything that was revealed there. Therefore, it constructs itself with certainty that from now on it has the experience and has the data and information about everything that can happen. And then when it comes out, because it comes out in smallness, infancy, it begins to attach to himself the world of Nekudim, its deficiencies, all of its problems, and then it's incorporated in it, from it, and then by that, he is able to respond to everything that transpired in the world of Nekudim. And when it corrects it, it doesn't actually correct it, it reaches the end of correction. The deficiency that he takes from the world of Nekudim helped the world of Atzilut reach the end of correction. Because the world of Atzilut by itself is Aleph Shoresh, one over root. It's not the world of Nekudim, Bet Aleph, two over one, it is one over root, the world of Atzilut. So, it comes out as very small, but very fine, pure, has no connection to the shattering, to the deficiencies, to anything. And when it begins to be incorporated of the deficiencies, as we say, from Nukva, from the world of Nekudim, then it begins to connect, to attach those deficiencies to itself. It begins to scrutinize them, it begins to correct them, so it turns out that it fills itself with deficiencies, and then corrections, and then gives birth to Partzufim, and then comes to the end of correction. In the beginning, if we talk about the world of Atzilut, Net, purely, without any connection with the world of Nekudim, without the correction of the world of Nekudim, then it is Aleph Shoresh, one over root, it's an embryo. But the connection with the world of Nekudim immediately raises it to the degree of smallness, infancy. The world of Atzilut, all the Partzufim of Atzilut come out in the beginning, as we learned, Aleph Shoresh, one over root, the degree of conception, Keter, that comes through rejection from below up, it wants nothing for itself. By getting incorporated from the deficiencies of the world of Nekudim, it receives from above these forces over these deficiencies. 

Everything becomes small because it takes from the world of Nekudim the coarseness level one, and it becomes small. This is from the Katnut, the smallest of Nekudim, it takes coarseness level one. It is small, but later from the shattered vessels, it acquires additional coarseness of three and four, Gimel, Dalet from the vessels that are fallen, or are in the world of Beria, or the world of Yetzira, or in the world of Assiya, according to where they fell, according to the degree of the flaw in them, the blemish, according to the degree of their coarseness that was harmed, according to the screens that they've lost. Then the world of Atzilut by itself is coarseness of root level, and it took the coarseness level one from the world of Nekudim, and coarseness level two, three, and four from the broken souls that are fallen in the world of Beria, Yetzira, and Assia. Then it is like the world of Ein Sof. It is always in the state of Katnut. This is the permanent state. The Gadlut, the greatness, it receives only from the records. Where can it get the deficiency for Gadlut, for greatness? Only from vessels of reception. Great one, adult, means one who can use his vessels of reception. Where are those vessels? In the shattering. There the broken vessels awaken, and that's how it's done. What does he say to us? The Atik of Atzilut comes out corresponding to what? Read it, we just read it. I don't know yet. Atik, Arich Anpin, Abba ve Ima of Atzilut, in what way did they belong to the world of Nekudim in order to receive vessels from deficiencies and correct them? So what does Atik take for Nukva? 

Reading: (35:41) Baal HaSulam. Preface to the Wisdom of Kabbalah #129

Hence, it is considered that Partzuf Atik of the new MA took the upper half of Keter from the vessels of Nekudim, as well as the upper half of HB,

M. Laitman: So, Atik takes the Galgalta ve Eynaim of Keter of Nekudim, and the Galgalta ve Eynaim of Abba ve Ima of Nekudim, and seven Ketarim, crowns. This is what Atik takes for Nukva. Seven Ketarim, seven crowns, it's not ZON, those are seven crowns. ZON doesn't have a Rosh, ZON is always without a Rosh. VAK without a Rosh, Ketarim, plural of Keter, means the seven records, the roots that ZON placed in AVI, from which Abba ve Ima begin to relate to ZON. When you feel those roots of ZON, then they have the deficiency, they want to have ZON, they want to have children that they have to give birth and correct those souls. It's a system that feels then those foreign lacks, those deficiencies are called seven Ketarim of ZON, seven crowns of ZON in Abba ve Ima. They do not belong to the body of ZON, they're not in below the Peh of Abba Ve Ima, they are in Abba Ve Ima, okay? So, Attic took those three parts, Galgalta ve Eynaim of Keter, Galgalta ve Eynaim of Abba Ve Ima, Galgalta ve Eynaim of ZON. He's saying this in general, because in TES we learn that Galgalta ve Eynaim of Abba Ve Ima, so it takes GAR of Abba, GAR of Ima, it takes slightly different parts from Abba and Ima. But here they speak of Galgalta ve Eynaim, the meaning here is the vessels of bestowal from both. 

Reading: (38:12) Baal HaSulam. Preface to the Wisdom of Kabbalah #129

These became a Partzuf Nukva to Atik of the new MA,  

M. Laitman: This is Atik, and this is its Nukva. Nukva of Atik, of Atik.

Reading: (38:34) Baal HaSulam. Preface to the Wisdom of Kabbalah #129 & #130

and joined with one another. They are called MA and BON of Atik of Atzilut, since the male of Atik is called MA, and the vessels of Nekudim that joined it are called BON (for the reason explained in Item 119, see there). They are positioned face and back: Atik of MA at the anterior, and Atik of BON in its posterior. 

130) Partzuf AA of the new MA, which emerged at the level of Hochma, sorted and connected to itself the lower half of Keter of Nekudim—AHP of Keter—which, during the Katnut, were at the degree below Keter, that is, in Hochma and Bina of Nekudim (see Item 77). It became a Nukva to the AA of the new MA, and they joined with one another. They are positioned right and left: AA of MA, which is the male, stands on the right, and AA of BON, which is the Nukva, stands on the left.

The reason why Partzuf Atik of MA did not take the lower half of Keter of Nekudim is that since Atik is the first Rosh of Atzilut, whose merit is very high, it connected to itself only the anterior vessels of the GAR of Nekudim, in whom no flaw occurred during the breaking. This is not so at the bottom half of Keter, the AHP that were fallen in HB during the Katnut. Afterward, during the Gadlut, they rose from HB and joined the Keter of Nekudim (see Item 84). Afterwards, at the time of the breaking of the vessels, they fell from the Keter of Nekudim once more and were revoked. Thus, they were flawed by their fall and revocation, and are therefore unworthy of Atik. This is why AA of MA took them.